The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c8.s6.t6.3

c8.s6.t6.3

On these passages is based the Vedânta theory of the directorship (*adhishthâtritvam*) of the gods over the organs. The organs of life, so Çankara sets forth p. 725—726 on the basis of the texts cited, can only act, so far as they are guided by the corresponding gods; of their own force they cannot do it though they are equipped with the strength requisite for their action (p. 726, 14); just as a waggon though it is strong (*çakta*) needs the oxen to move it (p. 727, 1). This last comparison points to the fact that the organs surrounding the soul are conceived as a mechanism in itself lifeless, which needs in addition a special principle of motion. The soul cannot be employed as such, because it is not an agent and only becomes an agent (*kartar*) through the Upâdhis (*i.e.*, the organs); therefore the activity of the organs is referred partly to the “inner ruler” (above p. 149), *i.e.*, the exoteric Brahman; and partly as here to the gods who are in other respects superannuated. Still their rôle is a purely subsidiary one; they do not share in enjoyment and suffering; this is wholly reserved for the individual soul affected by good and evil, pleasure and pain (p. 728, 3). At death the gods withdraw their assistance; this is all that is meant by the above mentioned return of speech into the fire, etc. (p. 745, 8); nevertheless the organs themselves, the *Prâna* as well as the *Manas* and *Indriyas* withdraw with the soul and accompany it on its wanderings (p. 728, 7).